Indian culture is consisted of two main trends:Sramanic and Brahmanic.The Vedic traditions come under the
Brahmanic trend. The Sramanic trend covers the Jain, Buddhist and similar other
ascetic traditions.The Brahmanic
schools accepts the authority of the Vedas and Vedic literature.The Jains and Buddhists have their own
canons and canonical literature and accept their author.

It is evident that Jainism is an ancient religion of India.
It is an independent and most ancient religion of India.It is wrong to say that Jainism was founded
by LordMahavir. Jainism is an eternal
religion, it has always existed, it is existing now and it will always exist in
future forever. Jainism is flourishing in India from times immemorial. In
comparison with the limited and small population of Jains, the achievements of
Jains in enriching the various aspects of Indian culture are really great.
Jains are found all over India from ancient times. Jains are known everywhere
for the strict observance of their religious practices in their daily lives.

Jainsim is an eternal religion. Therefore, there is a
pre-historic time of Jainism and there is a historic time of Jainism. Jainism
is revealed in every cyclic period of the universe, and this constitutes the
pre-historic time of Jainism. And there is a recorded history of Jainism since
about 3000-3500 BC.

The Jain religion, according to the Jain scriptures is
eternal, revealed in every cyclic period of the universe. The time is divided
into two equal half cycles namely Utsarpini
(ascending) Käl (time) and Avasarpini (descending) Käl. Each cycle is again divided into
six divisions known as aras. (Spoke
of a wheel). The äräs of Avasarpini are in reverse than in Utsarpini. There are 24 tirthankars in
each half cycle. There has been infinite number of half cycles in past and
there will be infinite number of half cycles in future. That’s why the Jainism
always exited and will always exist. Jainism is based on laws of nature and
truths of the universe. Therefore, the Jainism existed since the beginningless
beginning.

Avasarpini
(Duration in years)

Utsarpini
(Duration in years)

1.Sushamä-Sushamä (4KKS)

1. Dushamä-Dushamä (21,000)

2.Sushamä (3KKS)

2. Dushamä
(21,000)

3. Sushamä-Dushamä (2KKS)

3. Dushamä-Sushamä (1KKS – 42,000)

4. Dushamä-Sushamä (1KKS-42,000)

4. Sushamä-Dushamä (2KKS)

5. Dushamä
(21,000)

5. Sushamä
(3KKS)

6. Dushamä-Dushamä (21,000)

6. Suhshama-Suhshama (4KKS)

Note: Sushamä=Happy,
Dushamä = Unhappy, KKS = Koti Koti Sagaropam

At present, we are in fifth ärä,Dushamä of Avasarpini half cycle and of which
nearly twenty five hundred years have passed. The fifth ärä began 3 years and 3 ½ months after the nirvän of LordMahavir in 527 BC Lord Rishabha Deva, the
first Tirthankar lived in the later part of the third ärä and the remaining twenty three Tirthankars lived during the
forth ärä.

The discovery of the Indus Civilization seem to have thrown
a new light on the antiquity of Jainism. The evidence suggests that Jainism was
known among the people of the Indus Valley around 3000-3500 B.C. Some nude
figures, considered to be of Lord Rishabha, on the seals have been discovered
at Mohenjodaro and Harrappa. There is an article that suggests the
representation of the seventh Tirthankar SuParsvanath. The people of the Indus
Valley not only practiced Yoga but worshipped the images of Yogis. There are
figures in Kayotsarga posture of standing are peculiarly Jain.

In addition, the sacred signs of swastika are found engraved
on a number of seals.Furthermore,
there are some motifs on the seals found in Mohen-jo-Daro and it is suggested
that these motifs are identical with those found in the ancient Jain art of
Mathura.

This presence of Jain tradition in the earliest period of
Indian history is supported by many scholars. It strongly suggests that Jainism
existed in pre‑Aryan time.

Lord Mahavir was the senior contemporary of Gautama Buddha, the
founder of Buddhism. In Buddhist books Lord Mahavir is always described as
nigantha Nataputta (Nirgrantha Jnatrputra), i.e., the naked ascetic of the
Jnätr clan. Further, in the Buddhist literature Jainism is referred to as an
ancient religion.There are ample
references in Buddhist books to the Jain naked ascetics, to the worship of
Arhats in Jain chaityas or temples and to the chaturyäma‑dharma (i.e.
fourfold religion) of 23rd Tirthankar Parsvanath.

Moreover, the Buddhist literature refers to the Jain
tradition of Tirthankars and specifically mentions the names of Jain
Tirthankars like Rishabhdev, Padmaprabh, Chandraprabh, Puspdant, Vimalnath,
Dharmanath and Neminath.The Buddhist
book Manorathapurani, mentions the names of many lay men and women as followers
of the Parsvanath tradition and among them is the name of Vappa, the uncle of
Gautama Buddha.In fact it is mentioned
in the Buddhist literature that Gautama Buddha himself practiced penance
according to the Jain way before he propounded his new religion.

The Jain tradition of 24 Tirthankars seems to have been
accepted by the Hindus like the Buddhists, as could be seen from their ancient
scriptures.The Hindus, indeed, never
disputed the fact that Jainism was revealed by Rishabhdev and placed his time
almost at what they conceived to be the commencement of the world.They gave the same parentage (father
Nabhiraya and mother Marudevi) of Rishabhdev as the Jains do and they even
agree that after the name of Rishabhdev's eldest son Bharat this country is
Known as Bharatavarsa.

In the Rg‑veda there are clear references to
Rishabhdev, the 1st Tirthankar, and to Aristanemi, the 22nd Tirthankar. The
Yajur‑veda also mentions the names of three Tirthankars, viz. Rishabhdev,
Ajita‑nath and Aristanemi. Further, the Atharva‑veda specifically
mentions the sect of Vratya means the observer of vratas or vows as
distinguished from the Hindus at those times.Similarly in the Atharva‑veda the term Maha‑vratya occurs
and it is supposed that this term refers to Rishabhdev, who could be considered
as the great leader of the Vratyas.

Neminath or Aristanemi, who preceded Lord Parshvanath, was a
cousin of Krishna.If the historicity
of Krishna is accepted, there is no reason why Neminath should not be regarded
as a historical person. He was son of Samudravijaya and grandson of
Andhakavrsni of Sauryapura.Krishna had
negotiated the wedding of Neminath with Rajimati, the daughter of Ugrasena of
Dvaraka.Neminath attained emancipation
on the summit of Mount Raivata (Girnar).

There is a mention of Neminath in several vedic canonical
books. The king named Nebuchadnazzar was living in the 10th century B. C. It
indicates that even in the tenth century B.C. there was the worship of the
temple of Neminath. Thus, there seems to be little doubt about Neminath as a
historical figure but there is some difficulty in fixing his date.

The historicity of Lord Parshvanath has been unanimously accepted.He preceded LordMahavir by 25O years.He
was the son of King Asvasena and Queen Vama of Varanasi.At the age of thirty he renounced the world
and became an ascetic.He practiced
austerities for eighty three days.on
the eighty fourth day he obtained omniscience.Lord Parshvanath preached his doctrines for seventy years.At the age of one hundred he attained
liberation on the summit of Mount Sammeta (Parsnath Hills).

The four vows preached by Lord Parshvanath are:not to kill, not to lie, not to steal, and
not to own property.The vow of
chastity was without a doubt, implicitly included in the last vow, but in the
two hundred and fifty years that elapsed between the Nirvän of Parshvanath and
the preaching of LordMahavir,
considering the situation of that time, included the fifth vow of chastity
explicitly to the existing four vows. Thus, the number of vows preached by
LordMahavir was five instead of four.
There were followers of Lord Parshvanath headed by Keshi Kumar at the time
LordMahavir. It is a historical fact
that Kesi Kumar and Gandhar Gautam, chief disciple of LordMahavir met and discussed the differences.
After satisfactory explanation by Gandhar Gautam, Keshi Kumar and monks and
nuns of Lord Parshvanath tradition accepted the leadership of LordMahavir and they were reinitiated. It should
be noted that the monks and nuns who followed the tradition of Lord Parshvanath
were wearing clothes.

LordMahavir was the
twenty fourth, i.e., the last Tirthankars.According to the tradition of the Shvetämbar Jains the Nirvän of
LordMahavir took place 470 years
before the beginning of the Vikrama Era. The tradition of the Digambar Jains
maintains that LordLord Mahavir
attained Nirvän 605 years before the beginning of the Saka Era. By either mode
of calculation the date comes to 527 B.C.Since the Lord attained emancipation at the age of 72, his birth must
have been around 599 B.C.This makes
LordMahavir a slightly elder
contemporary of Buddha who probably lived about 567-487 B.C.

LordMahavir was the
head of an excellent community of 14,000 monks, 36,000 nuns, 159,00O male lay
votaries and 318,OOO female lay votaries.The four groups designated as monks, nuns, laymen and laywomen
constitute the four fold order (tirtha) of Jainism.

Of the eleven principle disciples (ganadharas) of
LordMahavir, only two, viz., Gautam
Swami and Sudharma Swami survived him.After twenty years of Nirvän of LordMahavir, Sudharma Swami also attained emancipation.He was the last of the eleven gandharas to
die. Jambu Swami, the last omniscient, was his pupil.He attained salvation after sixty four years of the Nirvän of
Lord Mahavir.

There were both types of monks, viz., sachelaka (with
clothes) and achelaka (without clothes), in the order of Lord
Mahavir.Both types of these groups
were present together up to several centuries after Nirvän of Lord Mahavir.

The keval-Jnani are those who have eradicated four soul
defiling karmas and attained the perfect knowledge. Shrut-kevalis are those who
know all 14 Purvas and 12 Ang-Pravishtha-Agams. Das-Purvis are thos who knew
the first ten Purvas and 11 Ang-Pravishtha-Agams. The following provides the
list of Keval-Jnani, Shrut-Kevali and Das-Purvi Ächäryas after the nirvan of
LordMahavir:

KEVAL JNANIS ÄCHÄRYAS

Shvetämbar Tradition

Digambar Tradition

Name

Years

Name

Years

Sudharma Swami

20

Gautam Swami

12

Jambu Swami

44

Sudharma Swami

12

Jambu Swami

38

Total = 64

Total = 62

SHRUT JNANIS ÄCHÄRYAS

Shvetämbar Tradition

Digambar Tradition

Name

Years

Name

Years

Prabhava

11

Vishnu

14

Sayyambhava

23

Nandimitra

16

Yasobhadra

50

Aparajit

22

Sambhutivijay

8

Govardhan

19

Bhadrabahu

14

Bhadrabahu

29

Total = 106

Total = 100

DAS PURVIS ÄCHÄRYAS

Shvetämbar Tradition

Digambar Tradition

Name

Years

Name

Years

Sthulibhadra

45

Visakh Ächärya

10

Mahagiri

30

Prosthil

19

Suhastin

46

Kshatriya

17

Gunasundar

44

Jayasen

21

Kälk

41

Nagasen

18

Skandil (Samdilya)

38

Siddhartha

17

Revati-mitra

36

Dhritisen

18

Arya-Mamgu

20

Vijay

13

Arya-Dharma

24

Buddhilinga

20

Bhadragupta

39

Deva

14

Shrigupta

15

Dharmasen

16

Arya-Vraja

36

Total = 414

Total = 183

According to the Shvetämbars, the series of the Das-purvis
(knowers of eleven Angas and ten Purvas only) completely ended with the death
of Ächärya Vajra. His death occurred in 114 Vikram Samvat (584 years after
LordMahavir's Nirvän). But according
to the Digambar, Dharmasen was the last Das-purvis, and 345 years after
LordMahavir's Nirvän,

After Arya-Vajra there flourished Arya-Rakshit, who remained
Yug-pradhan for thirteen years.Keeping
in view that pupils could have less developed faculties of intelligences,
grasping, and retention, he made four classification of the Agams, based on the
four points of view exposition (anuyog).Until his times each and every Agam Sutra work was expounded from all
the four viewpoints of exposition.

The
Jain literature, which was compiled by Ganadharas and Srut-kevlis, is known as
Ägam literature.These texts are the
Holy Scriptures of the Jain religion. The Jain Ägams consisted of 1) 14 Purvas,
2) 12 Ang-pravishtha-Ägams and 3) Ang-bähya-Ägams (34 for Shwetämbar
murtipujak, 21 for Shwetämbar Sthanakväsi and 14 for Digambar).

With a view to establish order in the preaching of Lord Mahavir,
Jain Acharyas assembled three times and prepared three recensions of the
preachings. Whenever the Acharyas saw that the Shrut was waning and that there
was disorderliness into it, they assembled and established order in it. No
documentation occurred during the first recension (320 BC in Patliputra under
the leadership of Sthulibhadra) but during the second (380 AD in Mathura and
Vallabi under the leadership of Skandil and Nagarjun respectively) and third
(520 AD in Vallabhi under the leadership of Devardhigani Acharya)conferences most of the scriptures,
commentaries, and other works were documented.

All
sects agree that 14 Purvas and Drastiväd, 12th Ang-pravishtha-Ägams
are extinct. Digambars believe all Jain Ägams are extinct. While Shwetämbar sects
accepts the existing Jain Ägams as authentic teachings of Lord Mahavir.
However, Shwetämbar murtipujak believe there are 34 Ang-bähya-Ägams existing.
while Shwetämbar Sthanakväsi believe there are 21 Ang-bähya-Ägams are existing.

The
composition of scripture has a specific purpose of showing the listener the
path of everlasting happiness and liberation.The Ägam Sutras teach the eternal truth about conduct, equanimity,
universal affection and friendship, and the eternal truths on thinking, namely,
the principle of relativity, principle of non-one-sided-ness and many spiritual
things including great reverence for all forms of life, soul, karma, universe,
strict codes of asceticism, rules for householders, compassion, nonviolence,
non-possessiveness.

Jains
believe that Ang-Ägams were at all times in the past, are in the present, and
will be at all times in the future. They are eternal, firm, permanent,
non-destructive, non-decaying and everlasting.

Jains are people of books and there are many great books
written on Jainism by many great Ächäryas and scholars.

Jains were divided into two groups, Shvetämbar and Digambar,
nearly six hundred years after the Nirvän of Tirthankar Lord Mahavir. The
process of the split continued from the third century B.C. up to the first
century of the Christian Era. In the third century B.C. famous Jain saint
Shrutakevali Bhadrabahu predicted a long and severe famine in the kingdom of
Magadha (in modern Bihar) and with a view to avoid the terrible effects of
famine Bhadrabahu, along with a body of 12,000 monks, migrated from
Pataliputra, the capital of Magadha, to Shravanabelagola (in modern Karnataka
State) in South India. Chandragupta Maurya (322‑298 B.C.). who was then
the Emperor of Magadha and was very much devoted to Ächärya Bhadrabahu, abdi­cated
his throne in favor of his son Bindusara, joined Bhadrabahu’s entourage as a
monk‑disciple, and stayed with Bhadrabahu at Shravana­belagola.
Chandragupta, the devout ascetic disciple of Bhardrabahu, lived for 12 years
after the death of his teacher Bhadrabahu, in about 297 B.C. and after
practicing penance died according to the strict Jain rite of Sallekhana on the same hill at
Shravanabelagola. This Bhadrabahu ­Chandragupta tradition is strongly supported
by a large number of epigraphic and literary evidences of a very reliable
nature.

When the ascetics of Bhadrabahu‑sangha returned to
Pataliputra after the end of twelve‑year period of famine, they, to their
utter surprise, noticed two significant changes that had taken place during
their absence. Among the ascetics of Magadha under the leadership of Ächärya
Sthulibhadra. In the first place, the rule of nudity was relaxed and the
ascetics were allowed to wear a piece of white cloth (known as Ardhaphalaka). Secondly, the sacred
books were collected and edited at the council of Pataliputra in their absense
in which they found some inconsistencies. As a result the group of returned
monks did not accept the two things, introduced by the followers of Ächärya
Sthulibhadra, namely, the relaxation of the rule of nudity and the recension of
the sacred texts, and proclaimed themselves as true Jains. Eventually, the Jain
religion was split up into two distinct sects, viz., the Digambara (sky‑clad
or stark naked) and the Shvetämbar (white-clad) about 600 years after Nirvän of
Lord Mahavir.

When it comes to the philosophy of Jainism, there is
essentially no difference between these two major sects. The following main
differences exist between the Digambars and Shvetämbars:

1. The Digambars believe that no original canonical text
exists now. The Shvetämbars still preserve a good number of original
scriptures.

2. According to the Digambars, the omniscient no longer
takes any earthly food.The Shvetämbars
are not prepared to accept this conception.

3. The Digambars strictly maintain that there can be no
salvation without nakedness.Since
women cannot go without clothes, they are said to be incapable of
salvation.The Shvetämbars hold that
nakedness is not essential to attain liberation.Whence, women are also capable of salvation.

4. The Digambars hold that LordMahavir was not married.The Shvetämbars reject this view.According to them, LordMahavir
was married and had a daughter.

5. The images of Tirthankars are not decorated at all by the
Digambars, whereas the Shvetämbars profusely decorate them.

Jain doctrine has been remarkably stable over the centuries
and there has not been any serious change. This stability is largely due to
Umasvati's Tattvarthasutra, written in the fourth or fifth century CE. This
work was written before the divisions between the Shvetämbars and Digambaras
became final and is accepted by both branches of Jainism.

The original stock of the Shvetämbars is known as
Murtipujaka Shvetämbars since they are the thorough worshippers of idols. They
offer flowers, fruits, saffron, etc. to their idols and invariably adorn them
with rich clothes and jeweled ornaments. Their ascetics cover their mouth with
strips of cloth while speaking, otherwise they keep them in their hands. They
stay in temples or in the specially reserved buildings known as upaasrayas. They collect food in their
bowls from the shrävakas or
householders' houses and eat at their place of stay. The Murtipujaka
Shvetämbars are found scattered all over India for business purposes in large urban
centers, still they are concen­trated mostly in Gujarat.

The Sthänakväsi arose as reformers. This sect was founded in
about 1474 A.D. by Lonkashaha, a rich and well‑read merchant of
Ahmedabad. Except on the crucial point of idol‑worship, Sthänakväsi do
not differ much from other Shvetämbar Jains and hence now‑a‑days
they invariably call themselves as Shvetämbar Sthänakväsi. The ascetics of
Sthänakväsi cover their mouths with strips of cloth for all the time. Moreover,
the Sthänakväsi admit the authenticity of only 32 of the scriptures of
Shvetämbars. The Shvetämbar Sthänakväsi are also spread in different business
centers in India but they are found mainly in Gujarat, Punjab, Harayana and
Rajasthan.

The Teräpanthi sub‑sect is derived from the
Sthänakväsi section. The Teräpanthi sub‑sect was founded by Swami
Bhikkanaji Maharaj. Swami Bhikkanaji was formerly a Sthänakväsi saint and had
initia­tion from his Guru, by name
Acharya Raghunatha. Swami Bhikkanaji had differences with his Guru on several aspects of religious
practices of Sthänakväsi ascetics and when these took a serious turn, he
founded Teraapanth in 1760 A.D. They prohibit mercy and charity to who are avirati
(not practicing vows). The Teräpanthis are very organized under the complete
direction of one Acharya.

The followers of Bisapantha support the Dharma‑gurus, that is, religious authorities known as Bhattarakas who are also the heads of
Jaina Mathas, that is religious monasteries. The Bisapanthas, in their temples,
worship the idols of Tirthankaras and deities.

Terapantha arose in North India in the year 1683of the Vikram Era as a revolt against the domination and conduct
of the Bhattarakas. i.e. religious authorities, of the Digambara Jains. As a
result in this sub‑sect. the Bhattarakas are not much respected. In their
temples, the Teräpanthis install the idols of Tirthankaras and not deities.

Kanji Swami, a
Shvetämbar‑Sthänakväsi by birth, largely succeeded in popularizing the
old sacred texts of the great Digambara Jaina saint Acharya Kunda-Kunda of
South India. But Kanji Swami’s efforts, while interpreting Acharya Kunda
kunda's writings, to give more promi­nence to nischaya‑naya, that is, realistic point of view, in
preference to vyavahara‑naya, that
is, practical view point.

Shrimad Rajacandra wrote some eight hundred letters which
follow his spiritual development. A collection of these letters is the one
sacred text of the Kavipanthis. For him the spiritual goal was the experience
of the self, and once this was achieved, then so was spiritual deliverance. In
1896 he wrote in one night a short verse treatise on his view of Jainism to his
friend Sobhagbhai. This Atmasiddhi, 'Attainment of the Soul,' defined six
principles central to true religion: the soul exists, the soul is eternal, the
soul is the agent, the soul is the experiencer of its actions, the state of deliverance
exists, and the means of gaining it also exists. In one of his letters, written
in 1887, Shrimad Rajacandra defined his religion as being completely free from
attachment and hatred. He emphasised that he did not belong to any gaccha,
sect, but only to his soul. To him the nineteenth century decline of Jainism
was due to excessive sectarianism and ritual. However, later in his short life,
Shrimad Rajacandra accepted that image-worship was an aid to spiritual growth.
To the Jains, Shrimad Rajacandra is seen as a great saint. One of the main
reasons for this is the teacher-pupil relationship he had with Gandhi. His
spiritual influence on Gandhi, and consequently on India and the world through
the dissemination of ahimsa ( non-violence) and other Jain principles, is
incalculable.

After 12th century, there was significant impact
of Vedic and Muslim religions and all non-vedic religions except Jainism essentially
disappeared from India. Even being in a minority, Jains continued their
existence and practice during this difficult time. The main reason for this is
the interdependency between Jain monks and Jain householders. Jain monks put
significant emphasis on the practice of “Shävakächär” (Code of condult
for Jain householders). Based on the needs of Jain householders they compiled
many rules while not compromising with the basis of Jainism. There are more
than 40 cnonical books just on “Shävakächär” . Essentially, Jain monks
gave a significant priority to Jain householders. In addition, Jains were
financially well to do. They helped the rulers as well as non-Jain community.
Jain monks increased the practical form of Jainism by including rites and rituals
without compromising the essence of Jainism. The emphasis on rites and rituals
was added since 5th century when Jains were attracted to the nature
of simplicity of practicing Hindu religion by rites and rituals. Jains were
being converted to Hinduism. Jain monks added more rites and rituals to stop
the outflux of Jains to Hinduism, and also make Jain practice similar to Hindu
practice. That is why when we see a Hindu and a Jain together, it is hard to
differentiate who is who unless you get to know more details.

In 12th – 13th centuries, it became
difficult to protect Jain temples, Jain properties, Jain canonical books. Jains
made some adjustments, Jain made some monks fulltime administrators of the Jain
Sangh known as Chaityaväsi for Shvetämbar tradition and Bhaattarak for Digambar
tradition. This helped to serve the purpose. As time improved, it was realized
that there was too much power with Chaityaväsi and Bhattarak. The real purpose
of Jain monks is to practice and guide others the Jain path of liberation. Many
Jain householders became aware of this situation and they were able to stop the
Chaityaväsi tradition in Shvetämbar group. However, the Bhattarak tradition, in
some part of Digambar section has even today continued.

According to 1981 Census of India, out of the total Jain
population of 3,206,038 in India, the largest number of Jains, viz. 939,392 are
in Maharashtra and next to Maharashtra the population of Jains in other states
is. Rajasthan (624,317), Gujarat (467,768), Madhya Pradesh (444,960), Karnatak
(297,974), Uttar Pradesh (141,549) and Delhi (73,917). It should not noted that
majority of Jains in Maharastra are in Mumbai and most them are of Gujarat
origin.

In the Saisunaga dynasty (642‑413 B.C.), Bimbisara or
Srenika and Ajatasatru or Kunika were the two important kings who extended
their full support to the Jain religion. Both Bimbisara and his son Ajatasatru
were the near relatives of LordMahavir,
in whose contact they frequently came, and hence the Jains believe that they
did belong to the Jain religion for a considerable period in their life-time.

Soon Ajatsatru was replaced by pro-Jain Nanda dynasty (413‑322
B.C. King Nanda I led a conquering expedition into Kalinga and brought an idol
of the first Jain Tirthankar Lord Rishabhdev.Nanda dynasty was replaced by mostly pro-Jain Maurya dynasty. Emperor
Chandragupta Maurya (322‑298 B.C.), the founder of the Maurya dynasty,
abdicated the throne, joined the Jain migration led by Ächärya Bhadrabahu to
the South. He became the chief disciple of Bhadrabahu, by entering the ascetic
order of Jain monks and died in a Jain way (i.e. by observing the vow sallekhana or peaceful death) at
Shravanabelagola after leading a life of Jain ascetic for twelve years.

Emperor Ashok (273‑236 B.C.), grand son of Chandrgupta
Maurya professed Jainism before his conversion to Buddhism. Emperor Ashok was
responsible for introducing Jainism into Kashmir. Emperor, Samprati, the grand
son and successor of Ashok, is regarded the Jain Ashokfor his eminent
patronage, and efforts in spreading Jain religion in east India.

Like Magadha, the kingdom of Kalinga or Orissa had been a
Jain stronghold from the very beginning. Jainism made its way to south India
through Kalinga.In the second century
B.C. Kalinga was the center of a powerful empire ruled over by Kharavela and
that he was one of the greatest royal patrons of Jain faith.

Jainism had its influence in Bengal also. Even now Jain
relics, inscriptions, idols, etc., are found in different parts of Bengal. Even
the name 'Vardhamana' is given to one district in Bengal. The influence of Jain
religion on the customs, manners and religions of Bengal is very much visible
even at present.

Jainism entered into Karnataka and south India during the
days of Emperor Chandragupta Maurya when Bhadrabahu, the distinguished leader
of Jains and the last of the Jain saints known as shruta-kevalis, after
predicting twelve years famine in the north India, led the migration of the
Jain Sangha to the South. Thus it is
stated that the Jain history in the South commences from the 3rd Century B.C.
as according to all Jain authors the death of Ächärya Bhadrabahu took place in
297 B.C. at Shravanabelagola. Bhardrabahu was in fact the rejuvenator of
Jainism in south India. It is asserted that Jainism had reached south India
long before Shruta-kevali Bhadrabahu. In any case Jainism prevailed in south
India in 3rd Century B.C. and it continued as a popular faith for more than one
thousand years of the Christian Era and it is significant to note that up to
the 14th century A.D. Jainism played an important role in the history of south
India.

Few monarchs of Kadamba rulers of Banavasi (from the 3rd to
the 6th Century A D.) were devout Jains, and who were responsible for the
gradual progress of Jain religion in Karnataka. Eventually Jain religion became
a popular religion in the Kadamba Empire.

The Ganga Rulers (350 to 999 A.D.) of Talakada in Karnataka
patronized Jain religion to a great extent and naturally practically all Ganga
monarchs championed the cause of Jainism.Chalukya Rulers of Badami in Karnataka (500 to 757 A.D.) and Rastrakutas
of Malakheda in Karnataka (757 to 973 A.D) were pro-Jain. From the 10th to the
12th century A.D. the Western Chalukya rulers of Kalyan in Karnataka preferred
to show the same liberal attitude to Jainism which the Kadambas, the Gangas and
the Rastrakutas had shown. The Hoyasala rulers during their reign from 1006 to
1345 A.D. over their kingdom of Halebid in Karnataka did strongly extend their
support to Jain religion. In addition to these major dynasties and their rulers
it has been emphasized that the Kalachuri
rulers (from 1156 to 1183 A.D.) of
Kalyan were Jains and naturally in their time Jainism was the state
religion.There were several minor
rulers also professed and promoted Jainism. There are also traces of Jain
domination in Andhra and Tamilnadu.

The whole of south India comprising the Deccan, Karnataka,
Andhra and Tamilnadu was a great stronghold of Jains, especially Digambara
Jains, for more than one thousand years. Apart from the provincial capitals,
Shravanabelagola in Karnataka was the center of their activities and it
occupies the same position even up to the present day. Jainism, however, began
to decline in south India from the 12th century due to the growing importance
of Srivaisnavism and Virasaivism.

Jainism had very close relations with western India, that is,
Gujarat and Kathiawar, where we find the largest concentration of the Jains at
present. Here on the Mount Girnar in Junagarh district, Lord Neminath, the 22nd
Tirthankar of the Jains, attained salvation. Here in the Council of Jain
ascetics held at Valabhi in the year 980years
after LordMahavir’s Nirvän, the
Jain canon was, for the first time, reduced to writing. Just as south India is
the stronghold of Digambara Jains, similarly, west India is the center of
activities of Shvetämbar Jains.

Regarding the migration of Jains to these parts of India, it
is thought that the migrations must have taken place by 300 B.C. from Eastern
India.During this time, Jains were
gradually losing their position in the kingdom of Magadha, and that they had
begun their migration towards the western part of India, where they settled and
where they have retained their settlements to the present day.

Jainism flourished in Gujarat during the days of Rastrakuta
monarchs, many of whom were devout Jains, and it received a further fillip at
the hands of that veteran Jain ruler Vanaraja of Chavada family. About 1100
A.D., Jainism gained a great ascendancy when the Chalukya king Siddharaja and
his successor Kumarapala openly professed Jainism and encouraged the literary
and temple building activities of the Jains.

During the days of Baghelas in the 13th century A.D. Jainism
received patronage through the hands of Vastupal and Tejapal, the two famous
Jain ministers of the time. They were responsible for constructing the
beautiful temple‑cities at Satrunjaya, Girnar and Abu.

Afterwards, even though Jainism did not receive the royal
patronage as before, still it continued to hold its position and the numerical
and financial strength of Jains gave their religion a place of honor which is
acknowledged even to this day.

As in Gujarat, in the region of Maharashtra also the Jain
religion had settled and flourished from ancient times. In Maharashtra jain and
ancient cave‑templesare found at Ellora (Dist. Aurangabad), Ter (Dist.
Oosmana­bad) Anjaneri (Dist. Nashik) and at many other places in the interior
areas. Renowned and influential Jain saints like Ächärya Samantabhadra.
Virasena, Jinasena and Somadeva were intimately connected with Maharashtra and
had composed their sacred works and literary masterpieces in this region. From
the 3rd century A.D. the powerful ruling dynasties like the Satavahanas of
Paithan. Chalukyas of Kalyan, Rastrakutas of Malakhed, Yadavas of Devagiri and
Silaharas of Kolhapur and Konkan had extended their royal patronage, in a large
measure to Jain religion. As a result we find that the Jains and the Jain
religion had a prestigious position in Maharashtra during the ancient and
medieval periods.

When by 300 B.C. the migration of Jains began from eastern
India to different parts of the country. One of their branches was firmly
established in north India from the middle of the second century B.C. and was
settled in the Mathura region. It is clear that Mathura was a stronghold of
Jains for nearly a thousand years up to 500 A. D.

Another center of Jain activities in the North was Ujjayini,
the capital of Maurya Emperor Samprati. There are several references to
Ujjayini in the Jain literature, and the city has played an important role in
the history of Jain religion.

During the Mohammedan period Jainism could not get the royal
and popular support as it used to receive before but it succeeded in holding
its own without much trouble. Jains even could secure some concessions for
their holy places and practices from the liberal minded Mughal emperors like
Akbar the Great and Jahangir. It is recorded that emperor Akbar was very
favorably inclined towards the Jain religion. In the year 1583 A.D. he made
animal slaughter during the Paryusana days
a capital offense throughout his vast empire. This tolerant policy of the Great
Mohgal was revoked by his successor Jahangir. A deputation of the Jains which
visited Jahangir in 1610 A.D. was able to secure a new imperial ruling under
which the slaughter of animals was again prohibited during the days of the Paryusana.

During the Mohammedan period, however, the Jains
particularly increased in the native States of Rajputana, where they came to
occupy many important offices under the state as generals and ministers.

Jains have made remarkable contributions in the areas of
languages and literature, arts and architecture (temples, temple cities,
cave-temples, stups, mana-stumbhs, towers, sculptures and
paintings), philosophy (multiplicity of views – Anekäntväd), ethical
codes, business, political progress, religious, social and education equality
to women, inculcation of self-reliance and emphasis on non-violence. Jains were
known for their honesty. Jainism can change the world forever by making it
everlasting peaceful place to leave.